Suratul_Muminoon23-theBelievers-LinguisticMiracle.pdf

8/14/2019 Suratul_Muminoon23-theBelievers-LinguisticMiracle.pdf

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Ayahs 1-118

Ayah 1

Muhsin KhanSuccessful indeed are the believers.[qad] comes before a verb to give affirmation [tahqeequn], or to show something that is a done

deal, or has already happened. roughly has fourmeanings. When it proceeds a past tense verb it can

give the meaning of affirmation, to show something

has already happened etc. or it can give the meaning of

[taqreebun] which means closeness. Forexample, we say

[qad qaamatis-salaatu] when we make theIqaamah before prayer. is used here because prayer isabout to be performed and is close.


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ALLAH is saying here that those who have truly

already attained faith, they are in fact successful as of

right now. We tend to think that those who attaintrue faith are only successful in the hereafter. Rather,

they are successful in both abodes. [aflaha] means to be successful. [fal-laahun] isa farmer. In the original meaning, the act the farmer

does when he tears up the soil with his plow/hoe is

called [fal-laahun]. In farming there are two typesof tearing. The tearing the farmer does to the soil

when he is planting seeds and the tearing of the soil

when he is harvesting his crops. The Arabs used to say;

[no doubt iron cuts/tears iron]. So,how do we see the relevance of ALLAHs usage of the

verb to describe the believers state? The sign thatthe farmer is harvesting and tearing up the soil is a

good sign of things. His crops could have been

destroyed by a drought, heavy rain, heavy winds etc.But everything went well and he reaped the fruits of

his labour and struggle for the entire year. This is like

the believer who struggles and strives and reaps the


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fruits of his/her labour in this life and the hereafter. So,

the life of the believer is like the life of a farmer, the

compensation doesnt come right away, but when itcomes, the pay check is big. Unlike the farmer, the

believers harvest is guaranteed.[al-muminoona] Those who truly have faith.ALLAH in this ayah didnt say [al-latheena aamanoo] which also means those who

truly have faith. Why? Well, in Arabic linguistics a

verb is weaker than a noun; a verb is temporary,

fragile, and unstable, while a noun is timeless and

permanent. So, just because someone has come to

believe in the past doesnt guarantee the strength oftheir faith today or tomorrow. When believers are

called believers using a noun it is though their faith has

been giving stability. has roughly three maincategories, the hypocrites who claim to believe, the

average Muslim, and those whose faith has reached anelite level. are only of one type, those who havereach the elite level. They are the third category of

those talked about in the verb .


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Knowing that these three kinds of categories of

believers exist doesnt give us the right to label people

and call them a hypocrite, average Muslim, or truebeliever. This is something only ALLAH can do.

However, knowing these three categories exist does

allow us to reflect on our own selves or a collective

reflection over the state of the Muslim ummah and

gage where we think we are in terms of our faith.

ALLAH follows this ayah with other ayahs givingus a

checklist as to what the qualities of a true believer are.

Ayah 2

Muhsin KhanThose who offer their Salat (prayers) with all solemnity and full

submissiveness.[khaashioo3na] those who are in a constantstate of humility. ALLAH uses the noun here again to

show that these true believers are those who always

perform their prayer with humility. A constant feature


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of their prayer is humility and humbleness before

ALLAH.

comes from the verb [khashaa3] which isa type of fear that overwhelms you to the point that

your muscles get numb. Another verb in Arabic with a

similar meaning is [a3jaza] which is to be broughtto your knees and submit due to being overwhelmed.

The wording of this ayah says that these true believers

have this sense of feeling of being overwhelmed with

fear especially in their prayers but suggests that this

sense of feeling of being overwhelmed with fear is not

limited to just their prayers, rather outside of it as well.

Maybe its not a constant thing outside of prayer like itis in prayer, but its still there.

Ayah 3

Muhsin KhanAnd those who turn away from Al-Laghw (dirty, false, evil vain talk,

falsehood, and all that Allah has forbidden).


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[al-laghwu] is anuseless activity which is usuallyspeech or an activity like playing games or listening to

things that produces no benefit in the worldly sense

and no benefit in the spiritual sense.

So, those who really develop a sense of humility and

awe in their prayer have no urge or desire to engage in

small useless talk. They realize the blessings of time.

When someone has a meeting with ALLAH five times

a day and they are overwhelmed in each meeting,

outside of that meeting they have no time for talking

without a purpose. This is why ALLAH described

these types of people as [mu3ridhoona] whichmeans those who constantly turn away fromsomething. In this case, useless, unbeneficial talk is

what is being turned away from by these people.

Ayah 4

Muhsin KhanAnd those who pay the Zakat .


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This ayah is referring to those who are actively

working constantly on cleansing themselves. This ayah

is commonly translated as those who pay zakat,however this is referring to those who reflect on

themselves and identify what problems or bad qualities

they may possess and try to purify and cleanse

themselves from them.

Ayah 5 Muhsin KhanAnd those who guard their chastity (i.e. private parts, from illegal sexual

acts)

All acts of shamelessness are included in this ayah. In

our times guarding oneself from all types of

shamelessness is extremely difficult. Access to

shamelessness has become something that is accessible

at ones finger tips. Those mentioned in this ayah areextremely worried and cautious about falling into any

type of shamelessness.


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Ayah 6

Muhsin KhanExcept from their wives or (the captives and slaves) that their right

hands possess, for then, they are free from blame;

ALLAH shows us in this ayah that the slave women

that were possessed before Islaam had the same rights

as those women who were taken in marriage. This is

why a nikah [marriage ceremony] wasnt needed for

the slave women. Before Islaam the slave women were

considered just like goats etc. But after Islaam came,

they got their due rights. This is why the right hand

was mentioned in this ayah. With the right hand we

take oaths. An oath in Arabic is literally called

yameen meaningright.


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Ayah 7

Muhsin KhanBut whoever seeks beyond that, then those are the transgressors;

[al-aa3doona] comes from the verb [[aa3dawhich means to be aggressive and cross the line.Another similar verb is [i3tada] which means totransgress. From these verbs we get the word [a3doow-wun] enemy.

Ayah 8

Muhsin KhanThose who are faithfully true to their Amanat (all the duties which Allah

has ordained, honesty, moral responsibility and trusts etc.) and to their

covenants;

[raaoo3na] is the plural of the [raai3n] meaningShepard.So, here the Shepards are watching over their


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oaths and everything they are entrusted with very

carefully.

[amaanaatun] stems from the word [amanun] which means peace. So, those who entrust

you with things are supposed to feel at peace when

entrusting you with them.

Ayah 9

Muhsin KhanAnd those who strictly guard their (five compulsory congregational)

Salawat (prayers) (at their fixed stated hours).

[salawaatun] prayers, here, includes theobligatory ones and all the sunnah and extra prayers

that are prescribed or encouraged to do in Islaam.They realize that in their obligatory prayers they will

have shortcomings and they make up for the

shortcomings by constantly performing extra voluntary

prayers.


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ALLAH used the verb [yuhaafithoona] whichmeans guarding, protecting, instead of using the noun

[muhaafithoona] which means those whoguard, protect. This shows that the performance of

extra voluntary prayers is relaxed and not obligatory by

using a verb, because as we have learned previously,

verbs are temporary and nouns are permanent. So, by

using the verb we see that these types of people arecontinuously trying to do their extra prayers, though

they may fall short sometimes.

Ayah 10

Muhsin KhanThese are indeed the inheritors.[al-waarithoona] comes from the verb [waritha] which means to inherit. ALLAH leaves it a

mystery as to what they will inherit before telling us inthe following ayah.


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Ayah 11

Muhsin KhanWho shall inherit the Firdaus (Paradise). They shall dwell therein

forever.[al-firdawsu] is the highest levels in Paradise.This is originally a Farsi word used for a green valley, a

garden with all types of fruits and flowers.So, the checklist that one must make to ensure they

are from those who qualify for this great bless of is, humility in prayer, staying away from useless

activities, constantly working on improving your

character to find out what needs to be cleaned up

inside of you, especially guard your shame, and fulfill

the rights of those under your care, fulfill your oaths

and contracts, and honour that which is entrusted to

you.

Ayah 12


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Muhsin KhanAnd indeed We created man (Adam) out of an extract of clay (water andearth).

[sulaalatun] comes from the verb [sal-la]which means to pull a sword out from its sheath. So,

its to get the essence out of something by pulling itout, squeezing it etc. When the nutrients are taken out

from the soil this verb is also used. So, ALLAHhere is saying that HE extracted the best nutrients from [teenun] clay/dirt, in order to create mankind.

Ayah 13 Muhsin KhanThereafter We made him (the offspring of Adam) as a Nutfah (mixed

drops of the male and female sexual discharge) (and lodged it) in a safe

lodging (womb of the woman).

[nutfatun] droplet


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[qaraarin makeenin] is a resting place that isvery stable and strong. Here ALLAH describes the

uterus of the woman as a very strong organ.Ayah 14

Muhsin KhanThen We made the Nutfah into a clot (a piece of thick coagulated blood),

then We made the clot into a little lump of flesh, then We made out of

that little lump of flesh bones, then We clothed the bones with flesh, and

then We brought it forth as another creation. So blessed be Allah, theBest of creators.

[a3laqatun] a hanging piece of flesh. comesfrom the verb [a3liqa] which means to hang.[mudhghatun] a chewed looking things. Itlooks like slightly chewed flesh. Similar to that of a

chewed piece of gum that has teeth marks on it.


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comes from the verb [madhagha] which is tochew

[fakasonaa] comes from the verb [kasaa]which means to dress/to clothe [anshanaahu] comes from the verb [anshaa] which is to create and to raise.

This verb is perfectly suited here because thehuman being had gone through three important stagesof development inside the mothers womb and now

ALLAH uses this verb to say that HE is making the

human being into a different creation from the three

previous stages that took place.

Ayah 15


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Muhsin KhanAfter that, surely, you will die.

[may-yitoona] is the plural of [may-yitun]which means someone who is dead.Ayah 16

Muhsin KhanThen (again), surely, you will be resurrected on the Day of Resurrection.

[tuba3thoona] comes from the verb [baa3tha] which means to raise.

Ayah 17

Muhsin KhanAnd indeed We have created above you seven heavens (one over the

other), and We are never unaware of the creation.


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.[saba3 taraaiqa] seven pathwaysThere is a difference of opinion what this exactlymeans. Some say its the seven heavens. The most

dominant opinion is that we dont know what it really

means.

Ayah 18

Muhsin KhanAnd We sent down from the sky water (rain) in (due) measure, and We

gave it lodging in the earth, and verily, We are Able to take it away.

There is a continuity of imagery in this ayah with the

ayaat that proceeded. The similarity of the droplet

that impregnates the woman to the droplet of rain thatfalls from the sky that impregnates the earth and causes

vegetation to sprout forth.


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Ayah 19

Muhsin KhanThen We brought forth for you therewith gardens of date-palms and

grapes, wherein is much fruit for you, and whereof you eat.

[fawaakihu] is the plural of [faakihatun]which means fruits that taste good that make you smile

when you eat them. comes from the verb [fakiha] which means to smile, to be happy, to be

joyous

Ayah 20


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Muhsin KhanAnd a tree (olive) that springs forth from Mount Sinai, that grows oil,and (it is a) relish for the eaters.

[duhnun] oil[sibghun] comes from the word [sibghatun]which means color. is used for when someone dipsa piece of bread into a bowl of soup or stew and that

bread changes color due to it soaking up some of the

liquids of the bowl.

These types of surahs highlight the fact that ALLAH

watches us so closely. Even when we are preparing our

meals and taking bites etc.

Ayah 21


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Muhsin KhanAnd Verily! In the cattle there is indeed a lesson for you. We give you to

drink (milk) of that which is in their bellies. And there are, in them,

numerous (other) benefits for you, and of them you eat.

Ayah 22Muhsin KhanAnd on them, and on ships you are carried.

[tuhmaloona] comes from the verb [hamala] which means to carry.

Ayah 23


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Muhsin KhanAnd indeed We sent Nuh (Noah) to his people, and he said: "O my

people! Worship Allah! You have no other Ilah (God) but Him (Islamic

Monotheism). Will you not then be afraid (of Him i.e. of His

Punishment because of worshipping others besides Him)?"

Notice how ALLAH in the previous ayah spoke of aship and now in this ayah ALLAH has transitioned

into talking about Nuh .who built a ship Ayah 24

Muhsin KhanBut the chiefs of those who disbelieved among his people said: "He is nomore than a human being like you, he seeks to make himself superior to

you. Had Allah willed, He surely could have sent down angels; never did

we hear such a thing among our fathers of old.


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[al-malau] chiefs/generals/council. This comesfrom the verb [malaa] whichmeans to fill. So,this word is used because the chiefs and generals used

to fill the court of the king. at the time of Nuh was the older tribe members that would havetheir town meetings where people would go to listen

to what they have to say.[yatafadh-dhalu] comes from the verb [tafadh-dhala] which is to impose superiority on

someone.

Ayah 25 Muhsin Khan"He is only a man in whom is madness, so wait for him a while."

The elders are advising the community to just wait this

out and dont become Muslims and make any rash

decisions. This man will eventually go away.


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Ayah 26

Muhsin Khan[Nuh (Noah)] said: "O my Lord! Help me because they deny me."

This is the supplication Nuh made to ALLAHwhen these people lied against him. We can considerthese people like the old media. We should make it a

priority in our life to supplicate sincerely to ALLAH

like Nuh did, to aid us against all those whotake up arms against Islaam, forging lies, and making

up stories. This is the guidance of the Prophets in how they turned to ALLAH for every needthey had.

Ayah 27


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Muhsin KhanSo We inspired him (saying): "Construct the ship under Our Eyes and

under Our Revelation (guidance). Then, when Our Command comes,

and the oven gushes forth water, take on board of each kind two (male

and female), and your family, except those thereof against whom the

Word has already gone forth. And address Me not in favour of those who

have done wrong. Verily, they are to be drowned.

.[faara at-tan-nooru] the kettle boiled overThis is an old Arabic expression. This is used also for

someone when they get mad. They reach the boiling

point and then explode.So, here its like ALLAH issaying that HIS anger came out because of all the years

of this nation rejecting and mockingNuh . It was the last straw and then the flood came. Literally

this expression is beautiful as well. The valley Nuh and his people lived in is being compared to akettle or pot. It rained so much that the oceans rose to

such an extent that the water tipped over into the

valley flooding it and then the water poured out of the


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valley into the land just like a kettle or pot boiling

over.

[fasluk] comes from the verb [salaka]which means to put or insert. When this verb is

followed by the preposition [fee] meaning in then

it means to insert in and when its followed by the

preposition [a3la] it means to put on. In this ayahALLAH follows this verb with showing us that Nuh didnt merely construct a ship that you putanimals on randomly. Rather, ALLAH is showing us

that this ship was intricately designed perfectly to place

each animal in its proper quarters for living. [wa ahlaka il-laman sabaqa a3layhee al-qawlu minhum] everybody is

as good as dead except those upon whom my word has

already come.

This means that ALLAH has already told Nuh who is supposed to be saved. They are those upon

whom ALLAHs word has come.


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[mughraqoona] those who have beendrowned or those who are guaranteed to be drowned.

This is different from the word [ghareequn] whichis someone who drowned on their own. The first

word comes from the verb [aghraqa] to drownsomeone/something and the second word comes from

the verb [gharaqa] which is to drown on your own.Ayah 28

Muhsin KhanAnd when you have embarked on the ship, you and whoever is with you,

then say: "All the praises and thanks be to Allah, Who has saved us from

the people who are Zalimun (i.e. oppressors, wrong-doers, polytheists,

those who join others in worship with Allah, etc.).

[istawayta] comes from the verb [istawa]which means to become even/balanced.


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When the ship was in the flood it was imbalanced and

when it finally settled on the mountain [mount Judi] it

became balanced. We are learning from the usage ofthis verb that during the flood nobody on the ship

could stand up.

Ayah 29 Muhsin KhanAnd say: "My Lord! Cause me to land at a blessed landing-place, for You

are the Best of those who bring to land."

[munzalan] is a noun denoting place and time.So, Nuh is asking ALLAH for a blessed landing in the right place and at the right time.Thesefew words capture a lot of scenery. The flood waters

are receding and Nuh is in a mountainousvalley. The likelihood of his ship crashing into amountain side or landing the wrong way is highly

likely except with the help of ALLAH.


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Ayah 30

Muhsin KhanVerily, in this [what We did as regards drowning of the people of Nuh

(Noah)], there are indeed Ayat (proofs, evidences, lessons, signs, etc. for

men to understand), for sure We are ever putting (men) to the test.

ALLAH tested Nuh by the drowning of hispeople and by the landing of the ship. The landing of

the ship was a huge matter that is overlooked by many

people. It wasnt just the fact that after the drowning

of the people Nuh was saved. He had to askALLAH to rescue him and give him a safe secure

landing place so he didnt crash and die. So, this was

another test.

Ayah 31 Muhsin KhanThen, after them, We created another generation.[qarnan] generation. Its plural is [quroonun].


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Ayah 32

Muhsin KhanAnd We sent to them a Messenger from among themselves (saying):

"Worship Allah! You have no other Ilah (God) but Him. Will you not

then be afraid (of Him i.e. of His Punishment because of worshipping

others besides Him)?"

So, after Nuhs generation ALLAH tells us thatHE sent many a messenger and the same thing

happened over and over again. Their people mocked

and lied against the messengers and then ALLAH

destroyed them. ALLAH in this ayah didnt even

mention the name or names of the messengers HE

sent. It is as if ALLAH is saying that this same storyhappened so many times.


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Ayah 33

Muhsin KhanAnd the chiefs of his people, who disbelieved and denied the Meeting in

the Hereafter, and to whom We had given the luxuries and comforts of

this life, said: "He is no more than a human being like you, he eats of

that which you eat, and drinks of what you drink.

[atrafnaahum] comes from the verb [atrafa] which is to give luxuries and many

enjoyments. In our times we could say to hook

someone up.

Ayah 34


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Muhsin Khan"If you were to obey a human being like yourselves, then verily! You

indeed would be losers.

Ayah 35

Muhsin Khan"Does he promise you that when you have died and have become dust

and bones, you shall come out alive (resurrected)?

Ayah 36 Muhsin Khan"Far, very far is that which you are promised.


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[hayhaata hayhaata] gives the meaningof ooooh cooome ooooon! Are you serious?! That is

soooo far fetched! You actually believe that?! No way

man?!

This phrase is used when you mock or scold someone.

For example, someone is hoping for something and

you come in their face and tell them its not going to

happen.

Ayah 37 Muhsin Khan"There is nothing but our life of this world! We die and we live! And we

are not going to be resurrected!

These people are saying that this life is the only life we

are going to live. They have the you only live once

attitude.


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Ayah 38

Muhsin Khan"He is only a man who has invented a lie against Allah, but we are not

going to believe in him."

Ayah 39 Muhsin KhanHe said: "O my Lord! Help me because they deny me."

So, whoever this messenger is, supplicates to ALLAH

with the same supplication Nuh supplicatedto ALLAH with.

Ayah 40

Muhsin Khan(Allah) said: "In a little while, they are sure to be regretful."


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[a3m-maa qaleelin] just a little bit more time.here is stretched to intensify the meaning so as tosay just a liiiiiitle bit more time.

Ayah 41 Muhsin Khan

So As-Saihah (torment - awful cry, etc.) overtook them with justice, and

We made them as rubbish of dead plants. So away with the people who

are Zalimun (polytheists, wrong-doers, disbelievers in the Oneness of

Allah, disobedient to His Messengers, etc.).

[as-sayhatu] a loud explosion/scream.[bil-haq-qi] with purpose.When these so called natural diasters take place

ALLAH lets us know that they all occur for a purpose.

People ask why such things would happen. We needto know that they happen for specific reasons that

ALLAH knows.


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[ghuthaaan] is the foam that is at the end of awave. This foam carries all sorts of trash and debri.

ALLAH describes them as this type of foam; their

corpses just wash up as the waves come.[fa bu3dan] in old English would be translatedas away with you!. It means roughly means get lost.

Ayah 42 Muhsin KhanThen, after them, We created other generations.

Ayah 43 Muhsin KhanNo nation can anticipate their term, nor can they delay it.

There is not a single nation that will get ahead of its

deadline. No nation will live an extra day beyond the


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day its supposed to die and no nation will die a day

before the day its supposed to die on.

Ayah 44

Muhsin KhanThen We sent Our Messengers in succession, every time there came to anation their Messenger, they denied him, so We made them follow one

another (to destruction), and We made them as Ahadith (the true stories

for mankind to learn a lesson from them). So away with a people who

believe not.

[tatra] means in succession. This is referring tothe sending of messengers. This shows us thatsomewhere on the planet throughout time there

always existed a messenger somewhere calling their

people to tawheed. If there was a gap at all in between

the messengers then it was a small gap. The biggest

gap between messengers was the gap between Jesus and Muhammed . This gap is saidto have been 600 years. ALLAH describes this


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particular gap in the Quran saying that it was the rise

of a morning after a long night.

[ahaadeetha] news events, historical events.This is referring to those who lied against their

messengers and who were destroyed because of their

transgressions.

Ayah 45

Muhsin KhanThen We sent Musa (Moses) and his brother Harun (Aaron), with Our

Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and

manifest authority,

[sultaanin mubeenin] an authoritativeproof.

Ayah 46


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Muhsin KhanTo Fir'aun (Pharaoh) and his chiefs, but they behaved insolently and

they were people self-exalting (by disobeying their Lord, and exalting

themselves over and above the Messenger of Allah).

[aa3leena] refers to those type of people who arearrogant and expect people to not make eye contact

with them.

Ayah 47

Muhsin KhanThey said: "Shall we believe in two men like ourselves, and their people

are obedient to us with humility (and we use them to serve us as we

like)."

Ayah 48Muhsin Khan


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So they denied them both [Musa (Moses) and Harun (Aaron)] and

became of those who were destroyed.

[al-muhlakeena] are those who have beengiven a violent death. [haalikoona] are thosewho died.

Ayah 49 Muhsin KhanAnd indeed We gave Musa (Moses) the Scripture, that they may be

guided.

The messengers that were mentioned so far have been

Nuh, Musa and Haroon . Both of theirnations were destroyed by being drowned.

Ayah 50


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Muhsin KhanAnd We made the son of Maryam (Mary) and his mother as a sign, And

We gave them refuge on high ground, a place of rest, security and

flowing streams.

[awa] is to give refuge against dangerSome say that when Maryam feared beingmocked and ridiculed for becoming pregnant she fled

to a high place in the outskirts of Jerusalem.

Other scholars accept the biblical narrative and say that

the king of Jerusalem at the time had a dream that a

boy would ruin his kingdom. This is similar to the

dream of Firaun about Musa . So, this kingstarted killing off the baby boy just like Firaun used to

do. This is why Maryam fled with Jesus toEgypt and then brought him back later. So, it is said

that this high place may have been Egypt.


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[rabwatin] a high patch of land that has more thanaverage cultivation.[maee3nin] is a water spring

Ayah 51

Muhsin KhanO (you) Messengers! Eat of the Taiyibat [all kinds of Halal (legal) foods

which Allah has made legal (meat of slaughtered eatable animals, milk

products, fats, vegetables, fruits, etc.], and do righteous deeds. Verily! I

am Well-Acquainted with what you do.

Ayah 52 Muhsin KhanAnd verily! This your religion (of Islamic Monotheism) is one religion,

and I am your Lord, so keep your duty to Me.


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Ayah 53

Muhsin KhanBut they (men) have broken their religion among them into sects, each

group rejoicing in its belief.

[zuburan] chunks, pieces of iron, pieces ofrevelation.

Ayah 54

Muhsin KhanSo leave them in their error for a time.

[ghamratun] depths of the ocean.Ayah 55


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Muhsin KhanDo they think that We enlarge them in wealth and children,

[numid-du] comes from the verb [amad-da]which means to stretch, lengthen.

Ayah 56

Muhsin KhanWe hasten unto them with good things (in this worldly life so that they

will have no share of good things in the Hereafter)? Nay, but they

perceive not.

[nusaariu3] comes from the verb [[saaraa3which means to rush.

Ayah 57 Muhsin Khan


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Verily! Those who live in awe for fear of their Lord;

Ayah 58Muhsin KhanAnd those who believe in the Ayat (proofs, evidences, verses, lessons,

signs, revelations, etc.) of their Lord,

Ayah 59Muhsin KhanAnd those who join not anyone (in worship) as partners with their Lord;

Ayah 60

Muhsin KhanAnd those who give that (their charity) which they give (and also do

other good deeds) with their hearts full of fear (whether their alms and


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charities, etc., have been accepted or not), because they are sure to

return to their Lord (for reckoning).

[wajilatun] is fear that makes the hair on yourarms stand up.

Ayah 61 Muhsin KhanIt is these who race for the good deeds, and they are foremost in them

[e.g. offering the compulsory Salat (prayers) in their (early) stated, fixed

times and so on].

Those are the ones who race/rush towards doing good

deeds and they are those who win that race by doing

them first.

Ayah 62


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Muhsin KhanAnd We tax not any person except according to his capacity, and with Us

is a Record which speaks the truth, and they will not be wronged.

This is a scary ayah because usually books dont speak.

However, our book of deeds will be made to speak on

the day of judgement.

Ayah 63

Muhsin KhanNay, but their hearts are covered (blind) from understanding this (the

Quran), and they have other (evil) deeds, besides, which they are doing.


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Their hearts are in a deep state of unconsciousness

because of their worldly preoccupations which caused

them to stray away from revelation. They are sopreoccupied with other unimportant things.

This small ayah describes the life of most people you

will meet. They work for the weekends. They go to

work so they can play. They go to work so they can

go on vacation. They are working for here and now,

not their hereafter.

Ayah 64

Muhsin KhanUntil, when We grasp those of them who lead a luxurious life with

punishment, behold! They make humble invocation with a loud voice.

[mutrafeehim] comes from the word [mutrafun] which is someone who leads an elite andluxurious lifestyle.


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[yajaroona] comes from the verb [jaraa]which is to cry out loudly like a wild animal. This

sound can be described like when a seal gets bit by a

shark, they let out a loud screetching yelp.

Ayah 65

Muhsin KhanInvoke not loudly this day! Certainly, you shall not be helped by Us.

Ayah 66

Muhsin Khan

Indeed My Verses used to be recited to you, but you used to turn back on

your heels (denying them, and with hatred to listen to them).


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These people are those that hear anything to do with

Islaam they run the other way. They want no part of

any conversation revolving around the deen.[tankisoona] comes from the verb [nakasa] which means to retreat or get away from

something.

Ayah 67

Muhsin KhanIn pride (they Quraish pagans and polytheists of Makkah used to feel

proud that they are the dwellers of Makkah sanctuary Haram), talking

evil about it (the Quran) by night.

[mustakbireena] is the plural of [mustakbirun] which means someone that wants to

have power and wants to be greater.

Here we see they want to act better than the

Messenger .and the message


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[mutakab-birun] is someone who actually haspower and then shows off.

[saamiran] is someone who spends the nighttelling stories.These people would sit around the Ka3bah getting

drunk and telling each other stories at night just

passing the time.[tahjuroona]comes from the verb [hajara]which here, means to say things that shouldnt be said.

This verb comes from the word [hijratun] whichmeans migration. Their defiance of the Messenger and the message by way of tellingstories is a means of their tongues migrating away from

what they [their tongues] are supposed to be used for.

Ayah 68

Muhsin Khan


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Have they not pondered over the Word (of Allah, i.e. what is sent down

to the Prophet SAW), or has there come to them what had not come to

their fathers of old?

Ayah 69

Muhsin KhanOr is it that they did not recognize their Messenger (Muhammad SAW)

so they deny

Ayah 70

Muhsin KhanOr say they: "There is madness in him?" Nay, but he brought them the

truth [i.e. "(A) Tauhid: Worshipping Allah Alone in all aspects (B) The

Quran (C) The religion of Islam,"] but most of them (the disbelievers)

are averse to the truth.

Despite the truth being so clear to these kinds of

people, in the end they just do want to change their


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lives and just dont like the reality of the truth. They

just would rather not hear anything about it.

Ayah 71

Muhsin KhanAnd if the truth had been in accordance with their desires, verily, theheavens and the earth, and whosoever is therein would have been

corrupted! Nay, We have brought them their reminder, but they turn

away from their reminder.

A lot of people say they dont want to change and that

these ayaat in the Quran dont relate to them.However, ALLAH says that in these ayaat are

reminders exactly tailored for them and their types of

people.

Ayah 72

Muhsin Khan


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Or is it that you (O Muhammad SAW) ask them for some wages? But the

recompense of your Lord is better, and He is the Best of those who give

sustenance.

[kharjan] originally [kharjun] is financial aid.[kharaajun] means financial aid as well.

You will see a slight variation between these two

words. The first is speaking about the financial aid ofthe people and the second is speaking about the

financial aid of ALLAH. When the word is used for

the financial aid of ALLAH and extra Alif [] is insertedin the word. As the scholars of the Arabic Language

say: which means thatany addition in the construction of a word/verb byway of an extra letter etc. creates an increase in the

meaning.

So, is a portion of wealth that is given for financialaid and is a greater portion of wealth that is givenfor financial aid.These are the type of priceless gems one misses out in

translations.


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Ayah 73

Muhsin KhanAnd certainly, you (O Muhammad SAW) call them to a Straight Path

(true religion Islamic Monotheism).

[siraatin mustaqeemin] is a straight paththat leads upwards. The word has no plural inArabic which is very beautiful because when ALLAH

uses this word to talk about the proper guidance the

fact that it has no plural shows us that the truth is one

and the straight path to ALLAH is one not many.

Ayah 74

Muhsin Khan


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And verily, those who believe not in the Hereafter are indeed deviating

far astray from the Path (true religion Islamic Monotheism).

[naakiboona] is the plural of [naakibun]which means someone who lowers their head and

walks away. It comes from the verb [nakaba]. So,they try to side-step the conversation and create

tangents in order to divert the conversation.

Ayah 75

Muhsin KhanAnd though We had mercy on them and removed the distress which is

on them, still they would obstinately persist in their transgression,

wandering blindly.

[ya3mahoona] comes from the verb .[a3miha] which means to be blind of the heart [a3miya] is to be blind of the eyes.


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[tughyaanun] exceeding rebellionAyah 76

Muhsin KhanAnd indeed We seized them with punishment, but they humbled not

themselves to their Lord, nor did they invoke (Allah) with submission to

Him.

[istakaanoo] comes from the verb [istakaana] which is to humble.

Ayah 77

Muhsin KhanUntil, when We open for them the gate of severe punishment, then lo!They will be plunged into destruction with deep regrets, sorrows and in

despair.


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Ayah 78

Muhsin KhanIt is He, Who has created for you (the sense of) hearing (ears), sight

(eyes), and hearts (understanding). Little thanks you give.

[afidatun] is the plural of [fuaadun] which isa hear overwhelmed or filled with emotion, a strong

heart. Some linguists argue that a sound

intellect/strong mind is also called .Ayah 79

Muhsin KhanAnd it is He Who has created you on the earth, and to Him you shall be

gathered back.


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[tharaa] is to spread something out. This verb isusually used when a farmer walks around throwing the

grains on the soil.ALLAH says this is how HE spreads us out on the

earth.

Ayah 80

Muhsin KhanAnd it is He Who gives life and causes death, and His is the alternation

of night and day. Will you not then understand?

Ayah 81

Muhsin KhanNay, but they say the like of what the men of old said.


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Ayah 82 Muhsin KhanThey said: "When we are dead and have become dust and bones, shall

we be resurrected indeed?

Ayah 83 Muhsin Khan

"Verily, this we have been promised, we and our fathers before (us)!

This is only the tales of the ancients!"

Here we see these people admitting that they did in

fact hear their forefathers talking about this concept of

resurrection, the hereafter, and the legacy of

Ibraaheem etc.


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[asaateeru] is the plural of the word [ustooratun] which is a legend/folk tale. This word is

Greek in origin. We find a version of it in English

story.

Ayah 84

Muhsin KhanSay: "Whose is the earth and whosoever is therein? If you know!"

Ayah 85

Muhsin KhanThey will say: "It is Allah's!" Say: "Will you not then remember?"

[tathak-karoona] comes from the verb [tathak-kara] which is to remember or to take advice.

Ayah 86


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Muhsin KhanSay: "Who is (the) Lord of the seven heavens, and (the) Lord of the

Great Throne?

Ayah 87 Muhsin KhanThey will say: "Allah." Say: "Will you not then fear Allah (believe in His

Oneness, obey Him, believe in the Resurrection and Recompense for

each and every good or bad deed)."

Ayah 88

Muhsin KhanSay "In Whose Hand is the sovereignty of everything (i.e. treasures of

each and everything)? And He protects (all), while against Whom there

is no protector, (i.e. if Allah saves anyone none can punish or harm him,

and if Allah punishes or harms anyone none can save him), if you

know." [Tafsir Al-Qurtubi, Vol. 12, Page 145]

[ujeeru] comes from the verb [ajaara] whichmeans to give refuge to your neighbour. From it we


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get the word [jaarun] neighbour. ALLAH is sayinghere that HE is the one who gives refuge to the ones

closest to HIM.

Ayah 89

Muhsin KhanThey will say: "(All that belongs) to Allah." Say: "How then are you

deceived and turn away from the truth?"

These ayaat are showing us that it isnt enough to

simply believe in GOD. You need to believe in HIS

messengers. HIS expectations have to be met. You

need to believe in HIM the way HE wants you to

believe in HIM, not the way you want to believe in

HIM.


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Ayah 90

Muhsin KhanNay, but We have brought them the truth (Islamic Monotheism), and

verily, they (disbelievers) are liars.

Even though they answer the question correctly and

say they believe in ALLAH, they are in fact lying.

They are in denial in their hearts.

Just because someone claims to believe in GOD,

doesnt mean they know what to correctly believe

about GOD. If someone truly believes in GOD they

cannot do so without revelation. We have to let

ALLAH tell us about Himself we are not left to come

up with our own conclusions.


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Ayah 91

Muhsin KhanNo son (or offspring or children) did Allah beget, nor is there any ilah(god) along with Him; (if there had been many gods), behold, each god

would have taken away what he had created, and some would have tried

to overcome others! Glorified be Allah above all that they attribute to

Him!

Ayah 92

Muhsin KhanAll-Knower of the unseen and the seen! Exalted be He over all that they

associate as partners to Him!


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Ayah 93

Muhsin KhanSay (O Muhammad SAW): " My Lord! If You would show me that with

which they are threatened (torment),

ALLAH instructed the Prophet to askHIM this and during Al-Israa Wal-Mi3raaj ALLAH

showed him the punishments of the people of hellfire.

Ayah 94

Muhsin Khan"My Lord! Then (save me from Your Punishment), and put me not

amongst the people who are the Zalimun (polytheists and wrong-

doing)."


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Ayah 95

Muhsin KhanAnd indeed We are Able to show you (O Muhammad SAW) that with

which We have threatened them.

Ayah 96

Muhsin KhanRepel evil with that which is better. We are Best-Acquainted with thethings they utter.

Ayah 97

Muhsin KhanAnd say: "My Lord! I seek refuge with You from the whisperings

(suggestions) of the Shayatin (devils).


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[hamzaatun] pinching, poking, proddings.Ayah 98

Muhsin Khan"And I seek refuge with You, My Lord! lest they may attend (or come

near) me."

Ayah 99

Muhsin KhanUntil, when death comes to one of them (those who join partners with

Allah), he says: "My Lord! Send me back,

Ayah 100


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Muhsin Khan"So that I may do good in that which I have left behind!" No! It is but a

word that he speaks, and behind them is Barzakh (a barrier) until the

Day when they will be resurrected.

[barzakhun] a barrier between two things andsomething that is a very big divide or big difference.

The life between this world and the next is called .

Ayah 101

Muhsin KhanThen, when the Trumpet is blown, there will be no kinship among themthat Day, nor will they ask of one another.


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[nasaba] is to elaborate or describe you arerelated to somebody. [ansaaba] is to draw closeness in relationship.All those people who used to get together and tell

stories at night and mock the messengers etc. wont

have any relationship with each other on the day of

judgement nor will they want to. Everyone will be

concerned about their own affairs. They wont even

ask about one another that day.

Ayah 102

Muhsin Khan

Then, those whose scales (of good deeds) are heavy, - these, they are the

successful.

[thaqulat] originally [thaqula] means to beheavy. [athqala] means to make something heavy.


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Ayah 103

Muhsin KhanAnd those whose scales (of good deeds) are light, they are those who

lose their ownselves, in Hell will they abide.

[khaf-fat] originally [khaf-fa] means to belight. [khaf-fafa] means to make something light.

Ayah 104

Muhsin KhanThe Fire will burn their faces, and therein they will grin, with displaced

lips

[talfahu] comes from the verb [lahafa] whichis to burn/sear.


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[kaalihoona] is the plural of [kaalihun]which is someone who is being tortured and they have

a really ugly facial expression. also means for thelips not to touch. So, the image here is someone that

is being tortured so badly that they cant even close

their mouths out of the extreme pain and the constant

crying and screaming. This correlates perfectly with

their actions in this life because they used to mock,

make lies, and story tell about the Messenger and the Quran, therefore their mouths wereconstantly flapping.

Also, ALLAH used a noun here to describe their state

which tells us that their state is something permanent.

Ayah 105

Muhsin Khan"Were not My Verses (this Quran) recited to you, and then you used to

deny them?"

Ayah 106


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Muhsin KhanThey will say: "Our Lord! Our wretchedness overcame us, and we were(an) erring people.

Ayah 107

Muhsin Khan"Our Lord! Bring us out of this; if ever we return (to evil), then indeed

we shall be Zalimun: (polytheists, oppressors, unjust, and wrong-doers,

etc.)."

Ayah 108

Muhsin Khan


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He (Allah) will say: "Remain you in it with ignominy! And speak you not

to Me!"

[ikhsaoo] comes from the verb [[khasiawhich means to be shooed away, to be told to beat it!

This verb is used for dogs, monkeys, pigs, and any

animals you dont want near you. This is how

ALLAH is addressing these people.

Ayah 109

Muhsin KhanVerily! There was a party of My slaves, who used to say: "Our Lord! We

believe, so forgive us, and have mercy on us, for You are the Best of all

who show mercy!"

Ayah 110


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Muhsin KhanBut you took them for a laughingstock, so much so that they made you

forget My Remembrance while you used to laugh at them!

Ayah 111

Muhsin KhanVerily! I have rewarded them this Day for their patience, they are indeed

the ones that are successful.

The believers patience described in this ayah was the

patience they had over being laughed and mocked at


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continuously, yet they called upon ALLAH with

pride.

[al-faaizoona] comes from the verb [[faazawhich means to be successful in a matter that if you

werent successful in you would have been dead. Its

success related to survival.

Ayah 112

Muhsin Khan

He (Allah) will say: "What number of years did you stay on earth?"

Ayah 113 Muhsin Khan


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They will say: "We stayed a day or part of a day. Ask of those who keep

account."

The believers and disbelievers will respond by saying

that they must have only lived a day or part of a day in

the life of this world. [al-aa3d-deena] literally means those whocount. This is referring to the angels that count ourdeeds. The singular form of this word is [aa3d-dun]coming from the verb [a3d-da].

Ayah 114

Muhsin KhanHe (Allah) will say: "You stayed not but a little, if you had only known!

Ayah 115


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Muhsin Khan"Did you think that We had created you in play (without any purpose),and that you would not be brought back to Us?"

[a3bathan] comes from the verb [a3bitha]which means to play.

[a3bathun] is occurs when a purposeful task isconsidered to be trivial.

Ayah 116

Muhsin KhanSo Exalted be Allah, the True King, La ilaha illa Huwa (none has the

right to be worshipped but He), the Lord of the Supreme Throne!

Ayah 117


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Muhsin KhanAnd whoever invokes (or worships), besides Allah, any other ilah (god),

of whom he has no proof, then his reckoning is only with his Lord.

Surely! Al-Kafirun (the disbelievers in Allah and in the Oneness of Allah,

polytheists, pagans, idolaters, etc.) will not be successful.

[burhaanun] proof/case

Ayah 118

Muhsin KhanAnd say (O Muhammad SAW): "My Lord! Forgive and have mercy, for

You are the Best of those who show mercy!"


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The attainment of paradise is a consequence of

ALLAHs mercy not HIS forgiveness. The

consequence of ALLAHs forgiveness is that we are

not punished. Mercy is something above and beyond

forgiveness. [ar-raahimeena] is a plural and ALLAH usesthis for Himself because this suites HIS being. The

singular form of this word is [raahimun] whichmeans one who shows mercy immediately.

Compiled by: Abu Uzair

Suratul_Muminoon23-theBelievers-LinguisticMiracle.pdf

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